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Haredi Resistance to Israeli Military Conscription University of Denver Digital Commons @ DU Electronic Theses and Dissertations Graduate Studies 1-1-2010 Peace Makers or Draft Dodgers: Haredi Resistance to Israeli Military Conscription Jay M. Politzer University of Denver Follow this and additional works at: https://digitalcommons.du.edu/etd Part of the Near and Middle Eastern Studies Commons, and the Peace and Conflict Studies Commons Recommended Citation Politzer, Jay M., "Peace Makers or Draft Dodgers: Haredi Resistance to Israeli Military Conscription" (2010). Electronic Theses and Dissertations. 519. https://digitalcommons.du.edu/etd/519 This Thesis is brought to you for free and open access by the Graduate Studies at Digital Commons @ DU. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ DU. For more information, please contact [email protected],[email protected]. Peace Makers or Draft Dodgers: Haredi Resistance to Israeli Military Conscription ___________ A Thesis Presented to the Faculty of the University of Denver ___________ In Partial Fulfillment of the Requirements for the Degree Master of Arts ___________ by Jay M. Politzer March 2010 Advisor: Karen Feste Author: Jay M. Politzer Title: “Peace Makers or Draft Dodgers: Haredi Resistance to Israeli Military Conscription” Advisor: Karen Feste Degree Date: March 2010 ABSTRACT The haredim in Israel are an ultra-Orthodox Jewish religious group who uphold the most conservative of Jewish laws. Instead of serving in the Israel Defense Forces (IDF) as all other Israelis do, the haredim are exempted from the IDF’s policy of universal conscription. This thesis proposes three hypotheses to determine why Israel’s haredim do not serve in the IDF. First, the haredim do not serve in the IDF because they do not want to; second, the haredim do not serve because they hold pacifistic political opinions; and third, the haredim do not serve because Jewish religious tradition forbids military service. To test these hypotheses, data were gathered by conducting a literature review and studying Israeli newspapers, official Israeli Government statistics, and unofficial public opinion surveys. Accordingly, a close examination of both the haredi worldview and the cultural characteristics of Israel’s haredi communities suggests that the haredim do not want to serve in the IDF for self-interested reasons. Furthermore, a survey of haredi political opinions indicates that the majority of haredim exhibit a hawkish and aggressive political orientation. Finally, an analysis of individual haredi voices reveals that haredi yeshiva students consider their Torah studies to be an integral component to Israel’s wartime activities. Contrary to the expectations of this thesis, haredi resistance to military service is not defined by an aversion to war or a commitment to peace, and it therefore cannot serve as a model for advocates of conflict resolution to emulate. ii Table of Contents Chapter One: Introduction………………………………………………………………...1 IDF Conscription………………………………………………………………….2 Research Question………………………………………………………………...3 History of Haredi Yeshiva Student Exemptions……………………………...…..8 The Tal Law……………………………………………………………………...12 Methodology……………………………………………………………………..17 Chapter Two: The Significance of IDF Service…………………………………………21 Dawn of National Conscription………………………………………………….21 Civil-Military Relations in Israel………………………………………………...23 Social and Economic Aspects of Military Service………………………………25 Grievances against Haredi Yeshiva Student Exemptions……………………….27 Conscientious Objectors…………………………………………………………31 Public Opinion and Conscription Policy…………………………………………36 Conclusion……………………………………………………………………….41 Chapter Three: The Haredim Do Not Want to Serve……………………………………42 The Haredi Belief System……………………………………………………….43 Military Service and the Torah Scholar………………………………………….45 Political Consequences of Haredi Enlistment…………………………………...49 Social Repercussions of Military Service………………………………………..49 Conclusion……………………………………………………………………….50 Chapter Four: The Haredim Are Pacifists……………………………………………….52 Foundations of Haredi Pacifism…………………………………………………53 Haredi Political Views…………………………………………………………...54 Episodes of Haredi Violence…………………………………………………….68 The Future of Haredi Violence…………………………………………………..72 Conclusion……………………………………………………………………….73 Chapter Five: Jewish Religious Tradition………………………………………………..75 Scriptural Foundations…………………………………………………………...76 The Tribe of Levi………………………………………………………………...77 The Role of Torah Study in Israel’s National Security…………………………..79 Conclusion……………………………………………………………………….84 Chapter Six: Conclusions………………………………………………………………...86 The Future of Haredi Exemptions……………………………………………….88 A Practical Solution……………………………………………………………...92 Limitations…………………………………………………………………….....96 Further Research….……………………………………………………………...97 Bibliography……………………………………………………………………………..99 iii List of Tables Table 1: Attitudes toward Exemptions from the Military………………………………..38 Table 2: Religious Breakdown of Those Affirming that Treaties Signify End of Conflict, 1994, 1999, and 2003…………..………………………….....61 Table 3: Support or Opposition to the Barak Proposals Broken Down by Religious Observance……………………………………………………………………..63 Table 4: Military Solution to the Conflict Broken Down by Religious Observance…….64 Table 5: Percentage of Support for Militant Statements: Israeli Jews (total) and Haredim, October 2000 – April 2004…………………….……………….66 Table 6: Major Issues of Israeli-Palestinian Conflict Broken Down by Religious Affiliation………………………………………………………………………67 Table 7: Perceptions of Tensions between Religiosity Categories……………..………..92 iv Chapter One – Introduction The Israel Defense Forces (IDF), charged with maintaining the security of Israeli citizens, has a glorious and complex history of repelling enemy attacks from outside Israel’s borders and neutralizing security threats from within. The method by which it fills its ranks is military conscription. While conscription is not a popular policy in many parts of the Western world, in Israel it has evolved into a powerful socializing instrument for shaping national identity. It is the product of historical consciousness, where the idea of survival is ingrained within every individual. Since its independence in 1948, Israel has engaged in numerous military conflicts. From the War of Independence (1947-1949), where the number of deaths exceeded 6,000, to the 1967 War (776 deaths), the War of Attrition (1968-1970: 1,424 deaths), the 1973 War (2,688 deaths), the First Lebanon War (1982-1985: 1,216 deaths), the Second Intifada (2000-2005: 328 deaths), the Second Lebanon War (2006: 117 deaths), and finally Operation Cast Lead (2008-2009: 10 deaths), the State of Israel has lost a large proportion of its population to war.1 As the Jewish population of Israel is 5.59 million people, these battle casualties are a stark 1 Jewish Virtual Library, “Israeli Casualties in Battle;” available from http://www.jewish virtuallibrary.org/jsource/History/casualty_table.html; Internet; accessed 1 March 2009. 1 reminder of the extreme costs that Israel accrues during violent conflicts.2 In spite of these risks, most 18-year-old Jewish Israelis willingly enlist in the IDF. IDF Conscription The national conscription guidelines in Israel are as follows: all Jewish Israelis, male and female, are required to enlist in the IDF at the age of 18. After a period of regular duty (for men: 36 months, and for women: 21 months), all Jewish Israeli males serve up to 39 days per year in reserve duty until the age of 51.3 In addition to Jewish Israeli conscripts, the IDF drafts male members of Israel’s Druze and Circassian communities, whose numbers range in the hundreds. Male members of Israel’s Bedouin communities, as well as a few select Israeli Arab Christians, may volunteer for IDF service. They are accepted on a case-by-case basis. These conscription guidelines allow the IDF to field a force of 176,500 regulars on active duty and 445,000 in reserve, totaling 621,500 available soldiers.4 In recent time, the number of draft-age Jewish Israeli males who do not serve in the military has been growing. In 1980, the level of non-service was 12.1 percent; in 1990, it was 16.6 percent; and in 2002, it was 23.9 percent. Of the 25 percent of draft-age Jewish Israeli males who did not serve in the IDF in 2007, 4 percent were residing abroad 2 Israel Ministry of Foreign Affairs, “Israel Celebrates 61 Years of Independence,” 27 April 2009; available from http://www.mfa.gov.il/MFA/MFAArchive/2000_2009/2009/Israel_celebrates_61_years_independenc e_28-Apr-2009.htm; Internet; accessed 23 May 2009. 3 Jewish Virtual Library, “Israel Defense Forces (IDF) – An Introduction;” available from http://www. jewishvirtuallibrary.org/jsource/Society_&_Culture/IDF.html; Internet; accessed 19 February 2009. 4 The Institute for National Security Studies, “Middle East Military Balance,” 11; available from http://www.inss.org.il/upload/(FILE)1206270841.pdf; Internet; accessed 19 February 2009. 2 when receiving their call to duty; 3 per cent possessed a criminal record; 2 percent suffered from a physical incapacity or premature death; and 5 percent displayed a ‘psychological incompatibility,’ a softer term for ‘draft-dodging.’ The remaining 11 percent of draft-age Jewish Israeli males who did not serve are ultra-Orthodox haredi yeshiva students.5 Research Question The purpose of the following research is to unravel the specific motivations of this final group of Jewish Israelis for avoiding military
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